In the Mahabharata, Shiva’s essence is embedded in the mythic fabric of the text rather than the immediate happenings. He remains a spectral presence, rarely intervening in human affairs directly, but when he does, it leaves an indelible mark. Notably, he grants the mighty warrior Arjuna a rare and powerful weapon, the Pashupatastra, providing him an edge in the epic Kurukshetra War.

Shiva’s largely peripheral presence in the Mahabharata contrasts with his more active involvement in other Sanskrit literature, where he is often depicted as the dance-master (Nataraja) embodying the cosmic cycle of creation and destruction, or the ascetic (Yogi) completely detached from worldly matters. In the Shiva Purana, one of the eighteen Puranas, which are ancient Indian scriptures, Shiva dominates the narrative, embodying the cycles of existence, the paradoxes of the world, and the power that transcends it all.

Interestingly, within the Bhagavad Gita, encapsulated within the Mahabharata itself, Shiva is conspicuously absent. Focused specifically on the dialogue between Arjuna and Krishna, the Gita explores concepts like Dharma (right action), Karma (consequences of action), and Yoga (path to realization and union) within a theistic structure focusing on Vishnu or Krishna, rather than Shiva. But the silent resonance of Shiva's symbolic representation, namely, destruction leading to transformation and regeneration, reverberates through the active participation of Krishna.

Overall, Shiva represents a powerful picture of divinity in Sanskrit literature, moving beyond destruction to creation, cosmic dance, asceticism, and benevolence. His persona sheds light on our understanding of the Hindu conceptualization of life, death, and beyond. But within the Bhagavad Gita, his presence is less tangible, though still palpable within the philosophical underpinnings of Krishna's teachings.